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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 11:12–26. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Christ's cursing the fruitless fig-tree. He had a convenient resting-place at Bethany, and therefore thither he went at resting-time; but his work lay at Jerusalem, and thither therefore he returned in the morning, at working-time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry (Mar 11:12), for he was subject to all the sinless infirmities of our nature. Finding himself in want of food, he went to a fig-tree, which he saw at some distance, and which being well adorned with green leaves he hoped to find enriched with some sort of fruit. But he found nothing but leaves; he hoped to find some fruit, for though the time of gathering in figs was near, it was not yet; so that it could not be pretended that it had had fruit, but that it was gathered and gone; for the season had not yet arrived. Or, He found none, for indeed it was not a season of figs, it was no good fig-year. But this was worse than any fig-tree, for there was not so much as one fig to be found upon it, though it was so full of leaves. However, Christ was willing to make an example of it, not to the trees, but to the men, of that generation, and therefore cursed it with that curse which is the reverse of the first blessing, Be fruitful; he said unto it, Never let any man eat fruit of thee hereafter for ever, Mar 11:14. Sweetness and good fruit are, in Jotham's parable, the honour of the fig-tree (Jdg 9:11), and its serviceableness therein to man, preferable to the preferment of being promoted over the trees; now to be deprived of that, was a grievous curse. This was intended to be a type and figure of the doom passed upon the Jewish church, to which he came, seeking fruit, but found none (Luk 13:6, Luk 13:7); and though it was not, according to the doom in the parable, immediately cut down, yet, according to this in the history, blindness and hardness befell them (Rom 11:8, Rom 11:25), so that they were from henceforth good for nothing. The disciples heard what sentence Christ passed on this tree, and took notice of it. Woes from Christ's mouth are to be observed and kept in mind, as well as blessings.
II.His clearing the temple of the market-people that frequented it, and of those that made it a thoroughfare.
We do not find that Christ met with food elsewhere, when he missed of it on the fig-tree; but the zeal of God's house so ate him up, and made him forget himself, that he came, hungry as he was, to Jerusalem, and went straight to the temple, and began to reform those abuses which the day before he had marked out; to show that when the Redeemer came to Zion, his errand was, to turn away ungodliness from Jacob (Rom 11:26), and that he came not, as he was falsely accused, to destroy the temple, but to purify and refine it, and reduce his church to its primitive rectitude.
1.He cast out the buyers and sellers, overthrew the tables of the money-changers (and threw the money to the ground, the fitter place for it), and threw down the seats of them that sold doves. This he did as one having authority, as a Son in his own house. The filth of the daughter of Zion is purged away, not by might, nor by power, but by the spirit of judgment, and the spirit of burning. And he did it without opposition; for what he did, was manifested to be right and good, even in the consciences of those that had connived at it, and countenanced it, because they got money by it. Note, It may be some encouragement to zealous reformers, that frequently the purging out of corruptions, and the correcting of abuses, prove an easier piece of work than was apprehended. Prudent attempts sometimes prove successful beyond expectation, and there are not those lions found in the way, that were feared to be.
2.He would not suffer that any man should carry any vessel, any sort of goods or wares, through the temple, or any of the courts of it, because it was the nearer way, and would save them the labour of going about, Mar 11:16. The Jews owned that it was one of the instances of honour due to the temple, not to make the mountain of the house, or the court of the Gentiles, a road, or common passage, or to come into it with any bundle.
3.He gave a good reason for this; because it was written, My house shall be called of all nations, The house of prayer, Mar 11:17. So it is written, Isa 56:7. It shall pass among all people under that character. It shall be the house of prayer to all nations; it was so in the first institution of it; when Solomon dedicated it, it was with an eye to the sons of the strangers, Kg1 8:41. And it was prophesied that it should be yet more so. Christ will have the temple, as a type of the gospel-church, to be,
(1.)A house of prayer. After he had turned out the oxen and doves, which were things for sacrifice, he revived the appointment of it as a house of prayer, to teach us that when all sacrifices and offerings should be abolished, the spiritual sacrifices of prayer and praise should continue and remain for ever.
(2.)That it should be so to all nations, and not to the people of the Jews only; for whosoever shall call upon the name of the Lord, shall be saved, though not of the seed of Jacob, according to the flesh. It was therefore insufferable for them to make it a den of thieves, which would prejudice those nations against it, whom they should have invited to it. When Christ drove out the buyers and sellers at the beginning of his ministry, he only charged them with making the temple a house of merchandise (Joh 2:16); but now he chargeth them with making it a den of thieves, because since then they had twice gone about to stone him in the temple (Joh 8:59; Joh 10:31), or because the traders there were grown notorious for cheating their customers, and imposing upon the ignorance and necessity of the country people, which is no better than downright thievery. Those that suffer vain worldly thoughts to lodge within them when they are at their devotions, turn the house of prayer into a house of merchandise; but they that make long prayers for pretence to devour widows' houses, turn it into a den of thieves.
4.The scribes and the chief priests were extremely nettled at this, Mar 11:18. They hated him, and hated to be reformed by him; and yet they feared him, lest he should next overthrow their seats, and expel them, being conscious to themselves of the profaning and abusing of their power. They found that he had a great interest, that all the people were astonished at his doctrine, and that every thing he said, was an oracle and a law to them; and what durst he not attempt, what could he not effect, being thus supported? They therefore sought, not how he might make their peace with him, but how they might destroy him. A desperate attempt, and which, one would think, they themselves could not but fear was fighting against God. But they care not what they do, to support their own power and grandeur.
III.His discourse with his disciples, upon occasion of the fig-tree's withering away which he had cursed.
At even, as usual, he went out of the city (Mar 11:19), to Bethany; but it is probable that it was in the dark, so that they could not see the fig-tree; but the next morning, as they passed by, they observed the fig-tree dried up from the roots, Mar 11:20. More is included many times in Christ's curses than is expressed, as appears by the effects of them. The curse was no more than that it should never bear fruit again, but the effect goes further, it is dried up from the roots. If it bear no fruit, it shall bear no leaves to cheat people. Now observe,
1.How the disciples were affected with it. Peter remembered Christ's words, and said, with surprise, Master, behold, the fig-tree which thou cursedst is withered away, Mar 11:21. Note, Christ's curses have wonderful effects, and make those to wither presently, that flourished like the green bay-tree. Those whom he curseth are cursed indeed. This represented the character and state of the Jewish church; which, from henceforward, was a tree dried up from the roots; no longer fit for food, but for fuel only. The first establishment of the Levitical priesthood was ratified and confirmed by the miracle of a dry rod, which in one night budded, and blossomed, and brought forth almonds (Num 17:8), a happy omen of the fruitlessness and flourishing of that priesthood. And now, by a contrary miracle, the expiration of that priesthood was signified by a flourishing tree dried up in a night; the just punishment of those priests that had abused it. And this seemed very strange to the disciples, and scarcely credible, that the Jews, who had been so long God's own, his only professing people in the world, should be thus abandoned; they could not imagine how that fig-tree should so soon wither away: but this comes of rejecting Christ, and being rejected by him.
2.The good instructions Christ gave them from it; for of those even this withered tree was fruitful.
(1.)Christ teacheth them from hence to pray in faith (Mar 11:22); Have faith in God. They admired the power of Christ's word of command; "Why," said Christ, "a lively active faith would put as great a power into your prayers, Mar 11:23, Mar 11:24. Whosoever shall say to this mountain, this mount of Olives, Be removed, and be cast into the sea; if he has but any word of God, general or particular, to build his faith upon, and if he shall not doubt in his heart, but shall believe that those things which he saith, according to the warrant he has from what God hath said, shall come to pass, he shall have whatsoever he saith." Through the strength and power of God in Christ, the greatest difficulty shall be got over, and the thing shall be effected. And therefore (Mar 11:24), "What things soever ye desire, when ye pray believe that ye shall receive them; nay, believe that ye do receive them, and he that has power to give them, saith, Ye shall have them. I say unto you, Ye shall, Mar 11:24. Verily I say unto you, Ye shall," Mar 11:23. Now this is to be applied,
[1.]To that faith of miracles which the apostles and first preachers of the gospel were endued with, which did wonders in things natural, healing the sick, raising the dead, casting out devils; these were, in effect, the removing of mountains. The apostles speak of a faith which would do that, and yet might be found where holy love was not, Co1 13:2.
[2.]It may be applied to that miracle of faith, which all true Christians are endued with, which doeth wonders in things spiritual. It justifies us (Rom 5:1), and so removes the mountains of guilt, and casts them into the depths of the sea, never to rise up in judgment against us, Mic 7:19. It purifies the heart (Act 15:9), and so removes mountains of corruption, and makes them plains before the grace of God, Zac 4:7. It is by faith that the world is conquered, Satan's fiery darts are quenched, a soul is crucified with Christ, and yet lives; by faith we set the Lord always before us, and see him that is invisible, and have him present to our minds; and this is effectual to remove mountains, for at the presence of the Lord, at the presence of the God of Jacob, the mountains were not only moved, but removed, Psa 114:4-7.
(2.)To this is added here that necessary qualification of the prevailing prayer, that we freely forgive those who have been any way injurious to us, and be in charity with all men (Mar 11:25, Mar 11:26); When ye stand praying, forgive. Note, Standing is no improper posture for prayer; it was generally used among the Jews; hence they called their prayers, their standings; when they would say how the world was kept up by prayer, they expressed it thus, Stationibus stat mundus - The world is held up by standings. But the primitive Christians generally used more humble and reverent gesture of kneeling, especially on fast days, though not on Lord's days. When we are at prayer, we must remember to pray for others, particularly for our enemies, and those that have wronged us; now we cannot pray sincerely that God would do them good, if we bear malice to them, and wish them ill. If we have injured others before we pray, we must go and be reconciled to them; Mat 5:23, Mat 5:24. But if they have injured us, we go a nearer way to work, and must immediately from our hearts forgive them. [1.] Because this is a good step towards obtaining the pardon of our own sins: Forgive, that your Father may forgive you; that is, "that he may be qualified to receive forgiveness, that he may forgive you without injury to his honour, as it would be, if he should suffer those to have such benefit by his mercy, as are so far from being conformable to the pattern of it." [2.] Because the want of this is a certain bar to the obtaining of the pardon of our sins; "If ye do not forgive those who have injured you, if he hate their persons, bear them a grudge, meditate revenge, and take all occasion to speak ill of them, neither will your Father forgive your trespasses." This ought to be remembered in prayer, because one great errand we have to the throne of grace, is, to pray for the pardon of our sins: and care about it ought to be our daily care, because prayer is a part of our daily work. Our Saviour often insists on this, for it was his great design to engage his disciples to love one another.
Historical interpretation
Five Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Lord, leaving darkness behind Him in the hearts of the Jews, went out, as the sun, from that city to another which is well-disposed and obedient. And this is what is meant, when it is said, And when even was come, he went out of the city. But the sun sets in one place, rises in another, for the light, taken from the Scribes, shines in the Apostles; wherefore He returns into the city; on which account there is added, And in the morning, as they passed by, (that is, going into the city,) they saw the fig tree dried up from the root.
Now the fig tree withered from the roots is the synagogue withered from Cain, and the rest, from whom all the blood from Abel up to Zechariah is required.
Peter perceives the dry root, which is cut off, and has been replaced by the beautiful and fruitful olive, called by the Lord; wherefore it goes on: And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.
Christ then who is the mountain, which grew from the stone, cut out without hands, is taken up and cast into the sea, when the Apostles with justice say, Let us turn ourselves to other nations, since ye judged yourselves unworthy of hearing the word of God. (Acts 13:46)
Mark has, as he is wont, expressed seven verses of the Lord's prayer in one prayer. But what can he, whose sins are all forgiven, require more, save that he may persevere in what has been granted unto him.
(ubi sup.) Further, the fig tree was dried up from the roots to show that the nation was impious not only for a time and in part, and was to be smitten for ever, not merely to be afflicted by the attacks of nations from without and then to be freed, as had often been done; or else it was dried up from the roots, to show that it was stripped not only of the external favour of man, but altogether of the favour of heaven within it; for it lost both its life in heaven, and its country on earth.
(ubi sup.) The Gentiles, who have attacked the Church, are in the habit of objecting to us, that we have never had full faith in God, for we have never been able to change mountains. 1It could, however, be done, if necessity called for it, as once we read that it was done by the prayers of the blessed Father Gregory of Neocæsarea, Bishop of Pontus, by which a mountain left as much space of ground for the inhabitants of a city as they wanted.
(ubi sup.) Or else, because the devil is often on account of his pride called by the name of a mountain, this mountain, at the command of those who are strong in the faith, is taken up from the earth and cast into the sea, whenever, at the preaching of the word of God by the holy doctors, the unclean spirit is expelled from the hearts of those who are fore-ordained to life, and is allowed to exert the tyranny of his power over the troubled and embittered souls of the faithless. At which time, he rages the more fiercely, the more he grieves at being turned away from hurting the faithful. It goes on: Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.
(ubi sup.) But we must observe that there is a difference in those who pray; he who has perfect faith, which worketh by love, can by his prayer or even his command remove spiritual mountains, as Paul did with Elymas the sorcerer. But let those who are unable to mount up to such a height of perfection pray that their sins should be forgiven them, and they shall obtain what they pray for, provided that they themselves first forgive those who have sinned against them. If however they disdain to do this, not only shall they be unable to perform miracles by their prayers, but they shall not even be able to obtain pardon for their sins, which is implied in what follows; But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.
The greatness of the miracle appears in the drying up so juicy and green a tree. But though Matthew says that the fig tree was at once dried up, and that the disciples on seeing it wondered, there is no reason for perplexity, though Mark now says, that the disciples saw the fig tree dried up on the morrow; for what Matthew says must be understood to mean that they did not see it at once, but on the next day.
Consider the Divine mercy, how it confers on us, if we approach Him in faith, the power of miracles, which He Himself possesses by nature, so that we should be able even to change mountains.
For whosoever sincerely believes evidently lifts up his heart to God, and is joined to Him, and his burning heart feels sure that he has received what he asked for, which he who has experienced will understand; and those persons appear to me to experience this, who attend to the measure and the manner of their prayers. For this reason the Lord says, Ye shall receive whatsoever ye ask in faith; for he who believes that he is altogether in the hands of God, and interceding with tears, feels that he as it were has hold of the feet of the Lord in prayer, he shall receive what he has rightly asked for. Again, would you in another way receive what you ask for? Forgive your brother, if he has in any way sinned against you; this is also what is added: And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.
(non occ.) But the Evangelist shows what effect the correction of the Lord had on the ministers of the temple, when he adds: And the Scribes and Chief Priests heard it, and sought how they might destroy him; according to that saying of Amos: They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly. (Amos 5:10) From this wicked design, however, they were kept back for a time solely by fear. Wherefore it is added, For they feared him, because all the people were astonished at his doctrine. For he taught them as one having authority, and not as the Scribes and Pharisees, as is said elsewhere.
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Summary
Mark 11:19 succinctly concludes a day of intense public ministry for Jesus in Jerusalem, narrating His departure from the city as evening fell. This verse marks a crucial transition from the dramatic confrontations of the day—including the cleansing of the Temple and the cursing of the fig tree—to a period of withdrawal and rest, highlighting both Jesus' humanity and His strategic approach to His mission amidst escalating opposition.
Context
Literary Context
Mark 11:19 serves as the concluding statement for the first full day of Jesus' public ministry in Jerusalem during Passion Week, as recorded by Mark. The preceding verses detail a series of highly significant and confrontational events: Jesus' triumphal entry into Jerusalem, His symbolic cursing of the fig tree, and His dramatic cleansing of the Temple. Each of these acts demonstrated Jesus' divine authority and challenged the religious establishment, creating significant tension. This verse, therefore, provides a narrative pause, signaling the end of the day's public activities and preparing the reader for the events of the following morning, which begin with the disciples passing the withered fig tree again in Mark 11:20.
Historical & Cultural Context
The setting is Jerusalem during the Passover season, a time when the city was bustling with pilgrims. Jewish custom dictated that a new day began at sunset, making "evening" (ὀψέ, opsé) a significant transition point. Jesus' actions within the city, particularly the Temple cleansing, would have caused a considerable stir among the religious authorities and the populace. The city itself, especially during a festival, would have been crowded and potentially dangerous for someone who had just publicly challenged the status quo. It is understood from other Gospel accounts, such as John 12:1 and Luke 21:37, that Jesus and His disciples often retired to Bethany, a village on the eastern slope of the Mount of Olives, which offered a quieter, safer haven away from the immediate threats posed by the Jerusalem authorities.
Key Themes
This verse contributes to several key themes woven throughout Mark's Gospel and the broader narrative of Jesus' life. Firstly, it underscores Jesus' humanity, demonstrating His need for rest and withdrawal after intense physical and emotional exertion. Even the Son of God required periods of recuperation. Secondly, it highlights Jesus' strategic wisdom and deliberate approach to His ministry. His departure from the city was not merely for rest but also a calculated move to avoid immediate plots from the increasingly hostile religious leaders, allowing Him to prepare for the next day's teachings and confrontations. Finally, it illustrates the rhythm of ministry that characterized Jesus' life: periods of intense public engagement and teaching were consistently interspersed with times of private withdrawal, prayer, and rest, a pattern seen repeatedly, such as when He withdrew to lonely places to pray.
Exposition and Analysis
Key Word Analysis
This adverb denotes "late in the day" or "after the close of the day," specifically referring to dusk or twilight. Its use here precisely marks the transition from the daytime activities to the night, signaling the end of the Jewish day and the beginning of a new one. It emphasizes the specific timing of Jesus' departure, not just a general "night."
This verb means "to come into being," "to become," or "to happen." In this context, it signifies the arrival or occurrence of the evening. It's not merely that evening existed, but that it "came to pass," marking a definitive close to the day's events and prompting Jesus' action.
This verb means "to depart," "to go forth," or "to issue from." It implies a deliberate and purposeful exit. Jesus didn't merely wander; He actively "went out" of the city, indicating a conscious decision to leave the urban environment and its accompanying pressures.
Verse Breakdown
"And when even was come"
This clause establishes the temporal setting for Jesus' action. The arrival of evening (dusk) signifies the natural end of the day's public activities. In the Jewish reckoning of time, this also marked the transition into a new day, making it a natural point for rest and cessation of work. It underscores the intensity of the day that had just passed, culminating in the Temple cleansing, and the need for a break.
"he went out of the city"
This clause describes Jesus' decisive action. "The city" refers to Jerusalem, the epicenter of His recent confrontations. His departure indicates a strategic withdrawal from the public eye and the escalating tension. It suggests a move towards a place of refuge, likely Bethany, where He could find rest, safety, and prepare for the following day's ministry, away from the immediate plots of His adversaries.
Literary Devices
Mark's concise narrative in this verse employs several literary devices. The primary device is Narrative Transition, as the verse functions as a clear demarcation point, signaling the end of the first day of Jesus' Passion Week ministry in Jerusalem and preparing the reader for the next day's events. There is also an implicit Contrast or Juxtaposition between the chaotic, confrontational environment of the city (Jerusalem) and the implied quiet, safe retreat outside its walls. The city, particularly after the Temple cleansing, represents hostility and danger, while Jesus' departure suggests a movement towards peace and security. Furthermore, the act of withdrawal itself can be seen as Symbolism of Jesus' deliberate control over His mission, choosing when and where to engage, and when to retreat, rather than being dictated by external pressures. This strategic withdrawal also subtly Foreshadows the increasing opposition Jesus will face, necessitating such retreats.
Theological and Thematic Connections
Mark 11:19, though brief, is rich in theological and thematic connections. It powerfully underscores Jesus' full humanity, demonstrating His need for physical rest and spiritual renewal after a day of profound spiritual and emotional exertion. This divine-human balance is central to Christian theology, affirming that Jesus truly experienced the limitations and needs of human existence, yet without sin. His strategic withdrawal also highlights the wisdom of balancing public ministry with private communion with God, a pattern He consistently modeled throughout His earthly life. This rhythm of engagement and retreat serves as a vital example for all believers, emphasizing the necessity of intentional rest and spiritual replenishment for sustained faithfulness and effectiveness in service.
Reflection and Application
Mark 11:19 offers a profound and practical lesson for every believer in today's demanding world. In an era that often glorifies constant busyness and productivity, Jesus' example reminds us that even the Son of God, with an urgent mission, prioritized rest and withdrawal. This isn't a luxury but a spiritual and physical necessity for sustained effectiveness and well-being. We are called to emulate His intentionality: just as Jesus withdrew from the hostile and draining environment of Jerusalem, we too need to identify and cultivate our own "Bethany"—a place, a practice, or a period of time where we can retreat from the pressures and conflicts of the world to find peace, spiritual strength, and renewed perspective. This might involve setting boundaries on work, dedicating time to prayer and Scripture, engaging in Sabbath rest, or finding solace in supportive community. Our intentional withdrawal allows us to process, to commune with God, and to be refilled, enabling us to return to our responsibilities with renewed energy and spiritual clarity, rather than burning out.
Questions for Reflection
FAQ
Why did Jesus leave the city at evening?
Jesus' departure from Jerusalem at evening was multifaceted. Primarily, it was for rest and recuperation after an intensely demanding day that included His triumphal entry, the symbolic cursing of the fig tree, and the dramatic cleansing of the Temple. Beyond physical rest, it was a strategic withdrawal. The religious leaders in Jerusalem were becoming increasingly hostile, and leaving the city at night would have been a prudent move to avoid immediate plots or confrontations under the cover of darkness. It also allowed Him to prepare for the following day's ministry and teaching, which would again take place in Jerusalem.
Where did Jesus go when He left the city?
While Mark 11:19 does not explicitly state the destination, other Gospel accounts and the broader narrative context indicate that Jesus and His disciples regularly retired to Bethany, a village located on the eastern slope of the Mount of Olives. This provided a quiet retreat away from the bustling and increasingly dangerous atmosphere of Jerusalem during the Passover festival. For instance, John 12:1 mentions Jesus being in Bethany six days before Passover, and Luke 21:37 notes that "every day he was teaching in the temple, but at night he went out and lodged on the mount called Olivet."
What does this verse teach us about Jesus?
This verse teaches us several important things about Jesus. First, it highlights His genuine humanity; He experienced fatigue and the need for rest, just as we do. Despite His divine nature, He fully embraced human limitations. Second, it reveals His strategic wisdom and intentionality. His withdrawal was not a random act but a deliberate choice to manage His energy, avoid unnecessary immediate danger, and prepare for the ongoing mission. It underscores His disciplined approach to ministry, balancing public engagement with private retreat and communion with God.
Christ-Centered Fulfillment
Mark 11:19, in its simple depiction of Jesus' withdrawal, offers a profound Christ-centered fulfillment. It showcases Jesus' complete identification with humanity, demonstrating that the Son of God, who is fully divine, also fully embraced the frailty and needs of human flesh. His fatigue and need for rest after a day of intense spiritual warfare and public confrontation underscore His empathetic High Priesthood, as He is one who can "sympathize with our weaknesses, having been tempted in every way, just as we are—yet without sin" (Hebrews 4:15). This act of withdrawal is not a sign of weakness, but of His strategic wisdom as the Good Shepherd, who knows when to lead His sheep to green pastures and still waters (Psalm 23:2). Ultimately, Jesus' pattern of intense public ministry followed by private retreat foreshadows the ultimate rest He would provide through His finished work on the cross. He, who bore the full burden of humanity's sin, now invites all who are weary and burdened to "come to me, and I will give you rest" (Matthew 11:28-30). His physical departure from the city at evening points to His ultimate departure from the world through death, only to return in glorious resurrection, providing eternal rest and peace for all who believe in Him (John 14:27).